Rabbi's Blog

One of the timeless teachings a parent helps his child to master is the ability to tell time. Perhaps more important than telling time is the art of managing one's time to maximize life in order to make the most of it. I was blessed to be forced to learn how to tell time with an analog watch or clock. While I was just beginning to understand how to read an analog watch, the digital watch was beginning to appear in the stores. Most children learn to tell time between the ages of six to nine. I was born in 1964; the digital watch revolution arrived on the scene right about the time I was beginning to learn how to read my new analog watch.

The earliest U.S. patent for a digital alarm clock was registered by D.E Protzmann and others on October 23, 1956. Protzmann and his associates also patented another digital clock in 1970 which was said to use a minimal amount of moving parts. Two side-plates held digital numerals between them while an electric motor and cam gear outside controlled the movement. In 1970, the first digital wristwatch with an LED display was mass-produced. It was called the Pulsar and was produced by the Hamilton Watch Company, Throughout the 1970s, despite the initial hefty cost of digital watches, the popularity of those devices steadily rose.

Looking back I am glad that I was able to learn to tell time with an analog watch instead of relying on a digital one. Many people today have difficulty telling time using an analog clock. There is no question that these individuals would not be able to tell time using a watch or clock without numbers or a second hand. I am not suggesting that everyone needs to become a horologist or learn to tell time with a sun dial, but everyone should learn the basics of telling time. Please keep in my mind I have no objection to using digital timers; I just think everyone should learn to use an analog face.

Today, shuls across the globe have digital clocks situated in strategic positions throughout the sanctuary for a host of different reasons. The four primary reasons I've learned about are: 1) to assure accuracy as to the starting time of davening; 2) making people aware of the latest time to recite Krias Shema in the morning; 3) simply to know what time it is; 4) to enable the congregants to track exactly how much time the Rabbi's drasha took. In fact, digital clocks are actually more popular and are used more frequently than analog clocks. I recently took notice how many shuls no longer have analog clocks, opting instead for digital clocks. Many of these clocks, including the clocks in my shul are atomic, designed to keep the most accurate time. There is something to be said about the difference in an analog versus digital clock. The second hand (the second counter) goes round and round, pushing the big hand a little notch over while the analog seconds actually counts from zero to fifty-nine. I feel the counting of the numbers themselves makes me more aware of the actual ticking away of real time.

Time is one of the most precious commodities we have yet cannot control. This is a scary thought. The recognition of time is found in this week's Parsha Bo. In Shemos 12:2 the Torah states: "HaChodesh Hazeh Lachem Rosh Chadashim Rishon Hu Lachem L'Chadshei HaShana": "This month will be first of all the months; it will be the first to you of the months of the year". Rav Ovadia ben Yakov Sforno*, in his commentary on Chumash, explains the significance of the word 'Lachem' - 'to you' in the passuk. The experience and process of Yetzias Mitzrayim/ The exodus from Egypt can be said to have different stages of development. One of these stages was the completion of the ten plagues whereby the land of Egypt was decimated and ability for the Egyptians to keep the Jews enslaved was marginal. I heard from Dr. Pelcovitz that a sign of slavery is the lack of time an individual has for himself. Therefore, immediately after the warning of last Makah, the slaying of the first born is introduced. The Jewish people are about to experience 'time' in a different manner- from the perspective of a slave to the perspective of a free man. From this point on the months will belong to 'Lachem' - 'to you' - in order to do freely with your time. During the time of the exile and slavery the days and time did not belong to the Jewish people, but rather to others; time was used at the whim and will of our oppressors.

This was the beginning of the reality of free choice and the decision-making process of what and how to manage our own time. In order for a person to have free will, he needs to have free time. The prerequisite of the Jews accepting the Torah was to have control over their own space and time. In order to fulfill a Mitzva, a person needs the time to do it. One of the obstacles that makes it difficult for Jews to fulfill and observe Mitzvos is the Yetzer Hara filling up our free time with non-essential, trivial matters.

Unfortunately, we all are guilty of wasting an enormous amount of time with mundane activities that really do not help us. Downtime is an important and necessary component in our Avodas Hashem, in serving God. Nevertheless, we need to calculate that time and make sure it is used efficiently and wisely. The clock of life does not stop for even one second. Every second that passes us will never come back. If we didn't use the time we're given wisely, we are guilty of wasting i that precious commodity. Life is too short; we need to appreciate every moment and use time wisely.

It is interesting to note and compare that when Klal Yisroel was leaving Mitzrayim they were considered newly born. The imagery of a young people growing into a nation will need the ability of time management to fulfill the mission of the Torah. The most critical component of time management is knowing 'how to tell time'. Whether it is analog or digital is really not so important. Appreciating every tick of the clock and making it count - one second at a time - is the essence of wisdom.

Ah Gut Shabbos

Rabbi Avraham Bogopulsky

*Obadiah ben Jacob Sforno was an Italian rabbi, Biblical commentator, philosopher and physician. He was born in Cesena about 1475 and died in Bologna in 1550.

After acquiring a thorough knowledge of Hebrew, rabbinic literature, mathematics, and philosophy, Obadiah ben Jacob Sforno left Cesena and journeyed to Rome to study medicine. In Rome his learning earned him a prominent place among scholars.When Reuchlin was in Rome (1498-1500) and desired to perfect his knowledge of Hebrew literature, Cardinal Domenico Grimani advised him to apply to Obadiah.

Obadiah was an indefatigable writer, chiefly in the field of Biblical exegesis. The characteristic features of his exegetical work are respect for the literal meaning of the text and a reluctance to entertain mystical interpretations. He possessed excellent judgment in the selection of explanations from the earlier exegetes, including Rashi, Abraham ibn Ezra, the Rashbam, and Nahmanides. He very often gives original interpretations which betray an extensive philological knowledge.